In the beginning of ancient literal Israel and also the beginning of modern spiritual Israel, at the Red Sea crossing, and then at the great disappointment, a series of progressive tests began that ultimately arrived at the final test. The failure of that last test in the book of Numbers and in Millerite history marks the beginning of a wilderness wandering.
Mwanzoni mwa Israeli ya kale halisi, na pia mwanzoni mwa Israeli ya kisasa ya kiroho, wakati wa kuvuka Bahari ya Shamu, na kisha katika kukatishwa tamaa kukuu, mfululizo wa majaribu ya hatua kwa hatua ulianza, ambao hatimaye ulifika kwenye jaribu la mwisho. Kushindwa katika jaribu hilo la mwisho katika kitabu cha Hesabu na katika historia ya Wamilleri kunaashiria mwanzo wa kutangatanga jangwani.
“For forty years did unbelief, murmuring, and rebellion shut out ancient Israel from the land of Canaan. The same sins have delayed the entrance of modern Israel into the heavenly Canaan. In neither case were the promises of God at fault. It is the unbelief, the worldliness, unconsecration, and strife among the Lord’s professed people that have kept us in this world of sin and sorrow so many years.
Pelo espaço de quarenta anos, a incredulidade, a murmuração e a rebelião excluíram o antigo Israel da terra de Canaã. Os mesmos pecados têm retardado a entrada do Israel moderno na Canaã celestial. Em nenhum dos casos houve culpa nas promessas de Deus. É a incredulidade, a mundanidade, a falta de consagração e a contenda entre o professo povo do Senhor que nos têm retido neste mundo de pecado e tristeza por tantos anos.
“We may have to remain here in this world because of insubordination many more years, as did the children of Israel; but for Christ’s sake, His people should not add sin to sin by charging God with the consequence of their own wrong course of action.” Evangelism, 696.
«Nous pourrions devoir demeurer ici, dans ce monde, encore de nombreuses années à cause de l’insubordination, comme ce fut le cas pour les enfants d’Israël ; mais, pour l’amour du Christ, son peuple ne devrait pas ajouter péché sur péché en imputant à Dieu la conséquence de sa propre mauvaise ligne de conduite.» Evangelism, 696.
At the end of ancient Israel’s history, as in the beginning there was a progressive testing process which ended when ancient literal Israel was taken into captivity in Babylon. At the end of modern spiritual Israel, they too will face a progressive testing process. That process ends when Laodicean Adventists are overthrown at the Sunday law. As with ancient Israel, modern Israel will be taken captive by spiritual Babylon.
À la fin de l’histoire de l’ancien Israël, comme à son commencement, il y eut un processus progressif de mise à l’épreuve, qui prit fin lorsque l’Israël littéral de l’Antiquité fut emmené en captivité à Babylone. À la fin de l’Israël spirituel moderne, eux aussi feront face à un processus progressif de mise à l’épreuve. Ce processus prend fin lorsque les adventistes laodicéens sont renversés lors de la loi du dimanche. Comme dans le cas de l’ancien Israël, l’Israël moderne sera emmené captif par Babylone spirituelle.
The Millerite movement that began prophetically in 1798, and ended officially in 1863, typifies the movement of the one hundred and forty-four thousand that began in 1989 and ends at the close of human probation and the Second Coming of Christ. Between the ending of the Millerite movement and the arrival of the mighty movement of the third angel, is the history of the legally registered Laodicean Seventh-day Adventist church.
Harakatê Millerî ku bi awayekî pêxemberî di sala 1798-an de dest pê kir û bi awayekî fermî di sala 1863-an de bi dawî bû, tevgera sed û çil û çar hezar kesan ku di sala 1989-an de dest pê dike û di girtina derfeta mirovan û Hatina Duyem a Mesîh de bi dawî dibe, wek nimûne temsîl dike. Di navbera dawîbûna tevgera Millerî û hatina wê tevgera mezin a ferişteya sêyem de, dîroka dêrê Laodîkeyî ya Adventîst a Rojê Heftem a ku bi qanûnî hatiye tomar kirin heye.
“A distance of only eleven days’ journey lay between Sinai and Kadesh, on the borders of Canaan; and it was with the prospect of speedily entering the goodly land that the hosts of Israel resumed their march when the cloud at last gave the signal for an onward movement. Jehovah had wrought wonders in bringing them from Egypt, and what blessings might they not expect now that they had formally covenanted to accept Him as their Sovereign, and had been acknowledged as the chosen people of the Most High?” Patriarchs and Prophets, 376.
«Толькі адзінаццаць дзён дарогі аддзялялі Сінай ад Кадэша, на межах Ханаана; і з надзеяй хутка ўвайсці ў добрую зямлю палкі Ізраіля зноў рушылі ў шлях, калі воблака нарэшце дало знак да далейшага руху. Іегова ўчыніў цуды, выводзячы іх з Егіпта, і якіх толькі благаслаўленняў яны не маглі цяпер чакаць, пасля таго як урачыста ўступілі ў запавет, каб прыняць Яго сваім Уладаром, і былі прызнаны выбраным народам Усявышняга?» Патрыярхі і прарокі, 376.
Their short journey ended up being forty years, due to their unbelief and disobedience. Had they manifested a faith that was based upon their mighty deliverance out of slavery, they would have soon crossed over the Jordan river and entered into the Promised Land. Their first obstacle thereafter would have been the same obstacle that Joshua later took up. After forty years, literal Israel left the wilderness for the Promised Land, and Jericho was their first step, and it stands as a symbol of the power of God unto salvation unto everyone that believes. Jericho is also the symbol of the work that the Millerite movement was to confront in 1863, but they retreated into the wilderness. The symbolism of Elijah is directly connected with the symbolism of Jericho, and it is informative to consider Elijah’s historical connection with Jericho.
እቲ ሓጺር ጕዕዞኦም፡ ብምኽንያት ዘይእምነቶምን ዘይምእዛዞምን፡ ኣርብዓ ዓመት ኮይኑ ተወዲኡ። ካብቲ ካብ ባርነት ዘዳነቖም ኃያል ምድናቖም ዝተመሠረተ እምነት እንተዘርእዩ ነይሮም፡ ነቲ ሩባ ዮርዳኖስ ቀልጢፎም ምሰገሩ ነይሮም፡ ናብታ ምድሪ ተስፋ ውን ምኣተዉ ነይሮም። ድሕሪኡ ዝቐደመ ቀዳማይ ዕንቅፋቶም ድማ እቲ ድሕሪ ጊዜ ኢያሱ ዝተሸከመዎ ተመሳሳሊ ዕንቅፋት ምነበረ። ድሕሪ ኣርብዓ ዓመት፡ ሓቀኛ እስራኤል ካብ በረኻ ወጺኦም ናብታ ምድሪ ተስፋ ኣተዉ፤ ኢያሪኮ ድማ ቀዳማይ ስጕሚኦም ነበረት፣ ንሳ ኸኣ ንዅሉ ዝኣምን ናብ ምድሓን ዘብጽሕ ኃይሊ ኣምላኽ እትውክል ምልክት እያ። ኢያሪኮ እውን ነቲ ን1863 እንቅስቓሴ ሚለራውያን ክጋጠምዎ ዝነበሮም ዕዮ ምልክት እያ፣ ንሳቶም ግና ናብ በረኻ ተመሊሶም። ምልክታዊ ትርጉም ኤልያስ ብቐጥታ ምስ ምልክታዊ ትርጉም ኢያሪኮ ዝተኣሳሰረ እዩ፣ ስለዚ ናይ ኤልያስ ታሪኻዊ ርክብ ምስ ኢያሪኮ ምምርማር ኣገዳሲ እዩ።
Now the rest of the acts of Omri which he did, and his might that he showed, are they not written in the book of the chronicles of the kings of Israel? So Omri slept with his fathers, and was buried in Samaria: and Ahab his son reigned in his stead. And in the thirty and eighth year of Asa king of Judah began Ahab the son of Omri to reign over Israel: and Ahab the son of Omri reigned over Israel in Samaria twenty and two years. And Ahab the son of Omri did evil in the sight of the Lord above all that were before him. And it came to pass, as if it had been a light thing for him to walk in the sins of Jeroboam the son of Nebat, that he took to wife Jezebel the daughter of Ethbaal king of the Zidonians, and went and served Baal, and worshipped him. And he reared up an altar for Baal in the house of Baal, which he had built in Samaria. And Ahab made a grove; and Ahab did more to provoke the Lord God of Israel to anger than all the kings of Israel that were before him. In his days did Hiel the Bethelite build Jericho: he laid the foundation thereof in Abiram his firstborn, and set up the gates thereof in his youngest son Segub, according to the word of the Lord, which he spake by Joshua the son of Nun. And Elijah the Tishbite, who was of the inhabitants of Gilead, said unto Ahab, As the Lord God of Israel liveth, before whom I stand, there shall not be dew nor rain these years, but according to my word. 1 Kings 16:27–17:1.
अब ओम्री के शेष काम, जो कुछ उसने किया, और उसका पराक्रम जो उसने दिखाया, क्या वे इस्राएल के राजाओं के इतिहास की पुस्तक में नहीं लिखे हैं? तब ओम्री अपने पितरों के संग सो गया, और शोमरोन में दफनाया गया; और उसका पुत्र अहाब उसके स्थान पर राज्य करने लगा। और यहूदा के राजा आसा के अड़तीसवें वर्ष में ओम्री का पुत्र अहाब इस्राएल पर राज्य करने लगा; और ओम्री का पुत्र अहाब शोमरोन में इस्राएल पर बाईस वर्ष राज्य करता रहा। और ओम्री के पुत्र अहाब ने उन सब से बढ़कर जो उससे पहले थे, यहोवा की दृष्टि में बुराई की। और ऐसा हुआ कि मानो नबात के पुत्र यारोबाम के पापों में चलना उसके लिये कोई हलकी बात हो, उसने सीदोनियों के राजा एतबआल की पुत्री ईज़ेबेल को पत्नी बना लिया, और जाकर बाल की सेवा की, और उसकी उपासना की। और उसने बाल के भवन में, जिसे उसने शोमरोन में बनवाया था, बाल के लिये एक वेदी खड़ी की। और अहाब ने एक अशेरा-स्तम्भ भी बनवाया; और अहाब ने अपने से पहले के इस्राएल के सब राजाओं से बढ़कर इस्राएल के परमेश्वर यहोवा को क्रोधित किया। उसके दिनों में बेतेलवासी हीएल ने यरीहो को फिर बसाया; उसने उसकी नेव अपने ज्येष्ठ पुत्र अबीराम के मूल्य पर डाली, और उसके फाटक अपने सबसे छोटे पुत्र सगूब के मूल्य पर खड़े किए, यहोवा के उस वचन के अनुसार, जो उसने नून के पुत्र यहोशू के द्वारा कहा था। और गिलाद के निवासियों में से तिशबी एलिय्याह ने अहाब से कहा, इस्राएल का परमेश्वर यहोवा, जिसके सम्मुख मैं खड़ा रहता हूँ, उसके जीवन की शपथ, इन वर्षों में न तो ओस पड़ेगी और न वर्षा होगी, परन्तु मेरे वचन के अनुसार ही। 1 राजा 16:27–17:1॥
The confrontation that Elijah had with the gods of Ahab and Jezebel at Mount Carmel was in response to the apostasy of the northern kingdom of Israel’s seventh king who “did more to provoke the Lord God of Israel to anger than all the kings of Israel that were before him.” The word ‘provoke’ in the passage, is a reference to the “day of provocation” that was represented by the tenth test in Numbers fourteen. Ahab’s provoking of God represented the last of ten tests that was brought about by the evil report of ten spies in Numbers fourteen. Therefore, it represents the last test for the Millerite movement and the last test for the one hundred and forty-four thousand.
Das Aufeinandertreffen, das Elia auf dem Berg Karmel mit den Göttern Ahabs und Isebels hatte, war eine Antwort auf den Abfall des siebenten Königs des nördlichen Königreichs Israel, der „mehr tat, um den HERRN, den Gott Israels, zum Zorn zu reizen, als alle Könige Israels, die vor ihm gewesen waren“. Das Wort „reizen“ in dieser Stelle ist ein Hinweis auf den „Tag der Versuchung“, der durch die zehnte Prüfung in 4. Mose vierzehn dargestellt wurde. Ahabs Reizung Gottes stellte die letzte von zehn Prüfungen dar, die durch den bösen Bericht der zehn Kundschafter in 4. Mose vierzehn hervorgerufen wurde. Daher stellt sie die letzte Prüfung für die Milleritenbewegung und die letzte Prüfung für die Hundertvierundvierzigtausend dar.
Wherefore as the Holy Ghost saith, Today if ye will hear his voice, Harden not your hearts, as in the provocation, in the day of temptation in the wilderness. Hebrews 3:7, 8.
हे ठाउहोर, जेना पवित्र आत्मा सैदो, “आजि जदि तोमरा तांहार आवाज सुनिबा, तेबे आपनार हृदय कठोर न करिबा, जेमोन सेइ उत्तेजनार समये कराचिलि, मरुभूमित परीक्षा-र दिने।” इब्रानীয় 3:7, 8.
In the prophetic “day of provocation” represented by Ahab, the prophet Elijah prayed that if it was necessary, God would bring judgments upon Israel that His people might repent from the sins they were participating in.
Durante el profético «día de provocación» representado por Acab, el profeta Elías oró para que, si era necesario, Dios trajera juicios sobre Israel, a fin de que Su pueblo se arrepintiera de los pecados en los que estaba participando.
“The people of Israel had gradually lost their fear and reverence for God until His word through Joshua had no weight with them. ‘In his [Ahab’s] days did Hiel the Bethelite build Jericho: he laid the foundation thereof in Abiram his first-born, and set up the gates thereof in his youngest son Segub, according to the word of the Lord, which he spake by Joshua the son of Nun.’
「イスラエルの民は次第に神に対する畏れと崇敬の念を失い、ついにはヨシュアを通して語られた主の御言葉が、彼らにとって何の重みも持たなくなっていた。『アハブの時代に、ベテル人ヒエルはエリコを建てた。彼はその基礎を長子アビラムをもって据え、その門を末子セグブをもって立てた。これは、ヌンの子ヨシュアによって主が語られた言葉のとおりであった。』」
“While Israel was apostatizing, Elijah remained a loyal and true prophet of God. His faithful soul was greatly distressed as he saw that unbelief and infidelity were fast separating the children of Israel from God, and he prayed that God would save His people. He entreated that the Lord would not wholly cast away His sinning people, but that He would by judgments if necessary arouse them to repentance and not permit them to go to still greater lengths in sin and thus provoke Him to destroy them as a nation.
“Mientras Israel apostataba, Elías permaneció como un profeta de Dios leal y verdadero. Su alma fiel se hallaba profundamente angustiada al ver que la incredulidad y la infidelidad estaban separando rápidamente de Dios a los hijos de Israel, y oró para que Dios salvara a Su pueblo. Suplicó que el Señor no desechara por completo a Su pueblo pecador, sino que, mediante juicios si fuere necesario, lo despertara al arrepentimiento y no permitiera que llegara a extremos aún mayores de pecado, provocándolo así a destruirlo como nación.
“The message of the Lord came to Elijah to go to Ahab with the denunciations of His judgments because of the sins of Israel. Elijah traveled day and night until he reached the palace of Ahab. He solicited no admission, and waited not to be formally announced. All unexpectedly to Ahab, Elijah stands before the astonished king of Samaria in the coarse garments usually worn by the prophets. He makes no apology for his abrupt appearance, without invitation; but, raising his hands to heaven, he solemnly affirms by the living God, who made the heavens and the earth, the judgments which would come upon Israel: ‘There shall not be dew nor rain these years, but according to my word.’
„Pánovo posolstvo prišlo k Eliášovi, aby šiel k Achabovi s vyhlásením Jeho súdov pre hriechy Izraela. Eliáš putoval dňom i nocou, až kým nedošiel k Achabovmu palácu. Nežiadal o vpustenie a nečakal, kým bude úradne ohlásený. Celkom nečakane pre Achaba stojí Eliáš pred užasnutým kráľom Samárie v hrubom odeve, aký obyčajne nosievali proroci. Za svoj náhly príchod bez pozvania sa neospravedlňuje; ale, pozdvihnúc ruky k nebu, slávnostne vyhlasuje pri živom Bohu, ktorý učinil nebesá i zem, súdy, ktoré prídu na Izrael: ‚Nebude ani rosy ani dažďa v týchto rokoch, iba podľa môjho slova.‘“
“This startling denunciation of God’s judgments because of the sins of Israel fell like a thunderbolt upon the apostate king. He seemed to be paralyzed with amazement and terror; and before he could recover from his astonishment, Elijah, without waiting to see the effect of his message, disappeared as suddenly as he came. His work was to speak the word of woe from God, and he instantly withdrew. His word had locked up the treasures of heaven, and his word was the only key which could open them again.” Testimonies, volume 3, 273.
«សេចក្តីប្រកាសទោសដ៏គួរឱ្យភ្ញាក់ផ្អើលនេះ អំពីការវិនិច្ឆ័យរបស់ព្រះ ដោយសារអំពើបាបរបស់អ៊ីស្រាអែល បានធ្លាក់មកលើស្តេចក្បត់ជំនឿនោះ ដូចជាផ្លេកបន្ទោរមួយ។ ទ្រង់ហាក់ដូចជាត្រូវបានធ្វើឱ្យស្ពឹកស្រពន់ ដោយសេចក្តីអស្ចារ្យនិងសេចក្តីភ័យខ្លាច; ហើយមុនពេលដែលទ្រង់អាចស្តារខ្លួនពីការភ្ញាក់ផ្អើលរបស់ទ្រង់ឡើងវិញ អេលីយ៉ា ដោយមិនរង់ចាំមើលឥទ្ធិពលនៃសាររបស់ខ្លួន ក៏បានបាត់ខ្លួនទៅភ្លាមៗ ដូចដែលគាត់បានមក។ កិច្ចការរបស់គាត់ គឺត្រូវថ្លែងព្រះបន្ទូលនៃវេទនា ពីព្រះមក ហើយគាត់ក៏បានដកខ្លួនចេញភ្លាម។ ពាក្យរបស់គាត់បានចាក់សោទុកទ្រព្យសម្បត្តិនៃស្ថានសួគ៌ ហើយពាក្យរបស់គាត់គឺជាកូនសោតែមួយគត់ ដែលអាចបើកវាឡើងវិញបាន។» Testimonies, volume 3, 273.
Israel had forgotten that Joshua had strictly commanded them not to associate with the heathen nations, and to never rebuild Jericho. Though the battle of Jericho was a tremendous demonstration of God’s power and a symbol of God’s promise to lead His people into the Promised Land, there was also a sin, a curse and a deliverance associated with Jericho. The ‘sin’ was that of Achan who coveted the wealth and influence of Jericho, the ‘curse’ was upon any man that would rebuild Jericho and the harlot Rahab represented the ‘deliverance’. Achan wanted the beautiful Babylonian robe. He thought he could hide his sin, as Adam and Eve sought to hide their sin with a garment of fig leaves. Achan wanted the prosperity that Jericho represented, and he wished to be associated with Babylon.
អ៊ីស្រាអែលបានភ្លេចថា យ៉ូស្វេបានបង្គាប់ពួកគេយ៉ាងតឹងរ៉ឹងមិនឲ្យមានការសេពគប់ជាមួយនឹងសាសន៍ជាតិមិនជឿព្រះ ហើយមិនឲ្យសង់ក្រុងយេរីខូឡើងវិញជាដាច់ខាត។ ទោះបីជាការប្រយុទ្ធនៅក្រុងយេរីខូជាការបង្ហាញដ៏អស្ចារ្យមួយនៃព្រះចេស្តារបស់ព្រះ និងជានិមិត្តសញ្ញានៃព្រះសន្យារបស់ព្រះក្នុងការដឹកនាំប្រជាជនរបស់ទ្រង់ចូលទៅក្នុងដែនដីសន្យាក៏ដោយ ក៏នៅមានអំពើបាប បណ្ដាសា និងការរំដោះដែលពាក់ព័ន្ធនឹងក្រុងយេរីខូផងដែរ។ «អំពើបាប» គឺជាអំពើបាបរបស់អាកាន ដែលបានលោភលន់ចំពោះទ្រព្យសម្បត្តិ និងឥទ្ធិពលរបស់ក្រុងយេរីខូ «បណ្ដាសា» គឺស្ថិតលើមនុស្សណាក៏ដោយដែលនឹងសង់ក្រុងយេរីខូឡើងវិញ ហើយនាងរ៉ាហាប់ ជាស្រីពេស្យា តំណាងឲ្យ «ការរំដោះ»។ អាកានចង់បានអាវបាប៊ីឡូនដ៏ស្រស់ស្អាតនោះ។ គាត់គិតថាគាត់អាចលាក់បាំងអំពើបាបរបស់ខ្លួនបាន ដូចដែលអាដាម និងអេវ៉ាបានព្យាយាមលាក់បាំងអំពើបាបរបស់ខ្លួនដោយសម្លៀកបំពាក់ធ្វើពីស្លឹកឧទុម្ពរ។ អាកានចង់បានសេចក្តីរុងរឿងដែលក្រុងយេរីខូតំណាងឲ្យ ហើយគាត់ប្រាថ្នាចង់មានការពាក់ព័ន្ធជាមួយបាប៊ីឡូន។
Jericho is set forth as a symbol of the work of carrying the third angel’s message to the world, but it possesses a warning about the sin of loving and trusting in the world. The symbol of Jericho also contains a curse against the rebuilding of Jericho and Rahab represents those still in Babylon that come out when the loud cry of the third angel is proclaimed.
Jericho i toki olsem wan mak bilong wok bilong karim tok bilong namba tri enjel i go long olgeta hap bilong graun, tasol em i gat wanpela tok lukaut long sin bilong laikim na bilip long dispela graun. Mak bilong Jericho tu i gat wanpela tok nogut long wok bilong wokim gen Jericho, na Rahab i makim ol lain i stap yet long Babilon em ol i kam ausait taim bikpela krai bilong namba tri enjel i kamaut long ples klia.
“Elijah’s faithful soul was grieved. His indignation was aroused, and he was jealous for the glory of God. He saw that Israel was plunged into fearful apostasy. And when he called to mind the great things that God had wrought for them, he was overwhelmed with grief and amazement. But all this was forgotten by the majority of the people. He went before the Lord, and, with his soul wrung with anguish, pleaded for Him to save His people if it must be by judgments. He pleaded with God to withhold from His ungrateful people dew and rain, the treasures of heaven, that apostate Israel might look in vain to their gods, their idols of gold, wood, and stone, the sun, moon, and stars, to water and enrich the earth, and cause it to bring forth plentifully. The Lord told Elijah that He had heard his prayer and would withhold dew and rain from His people until they should turn unto Him with repentance.
ነፍስ ኤልያስ በታማኝነት ተጨነቀች። ቁጣው ተነሣ፣ ለእግዚአብሔርም ክብር ቅንዓት ነበረው። እስራኤል በአስፈሪ ዓመፅ ውስጥ እንደ ተዘፈቀች አየ። እግዚአብሔርም ለእነርሱ ያደረገላቸውን ታላላቅ ነገሮች ሲያስብ፣ በሐዘንና በድንቅ ተሞላ። ነገር ግን ይህ ሁሉ በሕዝቡ አብዛኞች ዘንድ ተረስቶ ነበር። በጌታም ፊት ቀርቦ፣ ነፍሱ በጭንቀት ተቀጥቃጭታ፣ ሕዝቡን ቢሆንም በፍርድ ቢሆን ለማዳን ለመነው። ከሰማይ መዛግብት የሆኑትን ጤዛና ዝናብ ከማመስገን ባለመቻላቸው ሕዝቡ እንዲከለከል፣ ከምድር ውሃ እንዲጠግብና እንዲያበለጽግ፣ እንዲሁም በብዛት ፍሬ እንዲያፈራ እንዲያደርጉ ዘንድ ዓመፀኛይቱ እስራኤል ወደ አማልክቶቿ፣ ወደ ወርቅና ዕንጨትና ድንጋይ ጣዖቶቿ፣ ወደ ፀሐይና ጨረቃና ከዋክብት ከንቱ እንድትመለከት፣ እግዚአብሔርን ለመነው። ጌታም ጸሎቱን እንደ ሰማ ነገረው፤ በንስሐም ወደ እርሱ እስኪመለሱ ድረስ ጤዛና ዝናብ ከሕዝቡ እንደሚከለክል አስታወቀው።
“God had specially guarded His people against mingling with the idolatrous nations around them, lest their hearts should be deceived by the attractive groves and shrines, temples and altars, which were arranged in the most expensive, alluring manner to pervert the senses so that God would be supplanted in the minds of the people.
“Dieu avait tout particulièrement protégé son peuple contre tout mélange avec les nations idolâtres qui l’entouraient, de peur que leurs cœurs ne fussent séduits par les bosquets et les sanctuaires, les temples et les autels, disposés de la manière la plus somptueuse et la plus attrayante, afin de pervertir les sens, de sorte que Dieu fût supplanté dans l’esprit du peuple.
“The city of Jericho was devoted to the most extravagant idolatry. The inhabitants were very wealthy, but all the riches that God had given them they counted as the gift of their gods. They had gold and silver in abundance; but, like the people before the Flood, they were corrupt and blasphemous, and insulted and provoked the God of heaven by their wicked works. God’s judgments were awakened against Jericho. It was a stronghold. But the Captain of the Lord’s host Himself came from heaven to lead the armies of heaven in an attack upon the city. Angels of God laid hold of the massive walls and brought them to the ground. God had said that the city of Jericho should be accursed and that all should perish except Rahab and her household. These should be saved because of the favor that Rahab showed the messengers of the Lord. The word of the Lord to the people was: ‘And ye, in anywise keep yourselves from the accursed thing, lest ye make yourselves accursed, when ye take of the accursed thing, and make the camp of Israel a curse, and trouble it.’ ‘And Joshua adjured them at that time, saying, Cursed be the man before the Lord, that riseth up and buildeth this city Jericho: he shall lay the foundation thereof in his first-born, and in his youngest son shall he set up the gates of it.’
“Anglungsod han Jerico iginhalad ngadto ha labing hilabihan nga idolatriya. An mga umurukoy didto hilabi an kadam-an han bahandi, kondi an ngatanan nga kadato nga iginhatag ha ira han Dios ira ginhunahuna nga hatag han ira mga diosdios. May-ada hira bulawan ngan salapi hin kadam-an; apan, sugad han mga tawo antes han Lunop, hira mga maraot ngan mamumusong, ngan pinaagi han ira magraot nga mga buhat ira gin-insulto ngan ginhagit an Dios han langit. An mga paghukom han Dios napukaw kontra han Jerico. Ini usa nga balwarte. Apan an Kapitan han kasundalohan han Ginoo ngahaw linmusad tikang ha langit basi pangunahan an mga kasundalohan han langit ha pag-atake ha syudad. An mga anghel han Dios nagkupot han dagku nga pader ngan iginpukan hira ngadto ha tuna. An Dios nagsiring nga an syudad han Jerico kinahanglan mahibutang ilarom han tunglo ngan nga an ngatanan kinahanglan mapuo gawas la kan Rahab ngan han iya panimalay. Hira kinahanglan maluwas tungod han kalooy nga iginpakita ni Rahab ha mga mensahero han Ginoo. An pulong han Ginoo ngadto ha katawohan amo ini: ‘And ye, in anywise keep yourselves from the accursed thing, lest ye make yourselves accursed, when ye take of the accursed thing, and make the camp of Israel a curse, and trouble it.’ ‘And Joshua adjured them at that time, saying, Cursed be the man before the Lord, that riseth up and buildeth this city Jericho: he shall lay the foundation thereof in his first-born, and in his youngest son shall he set up the gates of it.’”
“God was very particular in regard to Jericho, lest the people should be charmed with the things that the inhabitants had worshiped and their hearts be diverted from God. He guarded His people by most positive commands; yet notwithstanding the solemn injunction from God by the mouth of Joshua, Achan ventured to transgress. His covetousness led him to take of the treasures that God had forbidden him to touch because the curse of God was upon them. And because of this man’s sin the Israel of God were as weak as water before their enemies.
“ঈশ্বৰ যিৰীহোৰ বিষয়ত অতি বিশেষ যত্নশীল আছিল, যাতে লোকসকলে বাসিন্দাসকলে পূজা কৰা বস্তুবোৰত মোহিত নহয় আৰু তেওঁলোকৰ হৃদয় ঈশ্বৰৰ পৰা বিপথে নাযায়। তেওঁ অতি স্পষ্ট আদেশেৰে নিজৰ লোকসকলক সুৰক্ষিত ৰাখিছিল; তথাপি, যিহোচূয়াৰ মুখেৰে ঈশ্বৰৰ পৰা দিয়া সেই গম্ভীৰ আজ্ঞাৰ পাছতো, আখানে আজ্ঞা লঙ্ঘন কৰিবলৈ সাহস কৰিলে। তাৰ লোভে তাক সেই ধন-সম্পত্তিৰ কিছুমান ল’বলৈ প্ৰেৰণা দিলে, যিবোৰত হাত নিদিবলৈ ঈশ্বৰে তাক নিষেধ কৰিছিল, কাৰণ সিহঁতৰ ওপৰত ঈশ্বৰৰ অভিশাপ আছিল। আৰু এই মানুহজনৰ পাপৰ কাৰণে ঈশ্বৰৰ ইস্ৰায়েল নিজৰ শত্রুবোৰৰ আগত পানীৰ দৰে দুৰ্বল হৈ পৰিল।”
“Joshua and the elders of Israel were in great affliction. They lay before the ark of God in most abject humility because the Lord was wroth with His people. They prayed and wept before God. The Lord spoke to Joshua: ‘Get thee up; wherefore liest thou thus upon thy face? Israel hath sinned, and they have also transgressed My covenant which I commanded them: for they have even taken of the accursed thing, and have also stolen, and dissembled also, and they have put it even among their own stuff. Therefore the children of Israel could not stand before their enemies, but turned their backs before their enemies, because they were accursed: neither will I be with you any more, except ye destroy the accursed from among you.’
“Yošua a starešinové Izraele boli vo veľkom súžení. Ležali pred archou Božou v najhlbšom ponížení, pretože Hospodin sa rozhneval na svoj ľud. Modlili sa a plakali pred Bohom. Hospodin prehovoril k Jošuovi: ‚Vstaň; prečo takto ležíš na svojej tvári? Izrael zhrešil a prestúpil aj moju zmluvu, ktorú som im prikázal; ba vzali z prekliatej veci, aj kradli, aj zapierali, a uložili to medzi svoje vlastné veci. Preto synovia Izraela nemohli obstáť pred svojimi nepriateľmi, ale obrátili sa chrbtom pred svojimi nepriateľmi, pretože boli prekliati; a nebudem už viac s vami, ak neodstránite prekliate z vášho stredu.‘”
“I have been shown that God here illustrates how He regards sin among those who profess to be His commandment-keeping people. Those whom He has specially honored with witnessing the remarkable exhibitions of His power, as did ancient Israel, and who will even then venture to disregard His express directions, will be subjects of His wrath. He would teach His people that disobedience and sin are exceedingly offensive to Him and are not to be lightly regarded.” Testimonies, volume 3, 263, 264.
“On m’a montré qu’ici Dieu illustre la manière dont Il considère le péché parmi ceux qui professent être Son peuple gardien de Ses commandements. Ceux qu’Il a particulièrement honorés en leur faisant voir les manifestations remarquables de Sa puissance, comme ce fut le cas pour l’ancien Israël, et qui néanmoins oseront mépriser Ses directives expresses, seront l’objet de Sa colère. Il veut enseigner à Son peuple que la désobéissance et le péché Lui sont extrêmement offensants et ne doivent pas être considérés à la légère.” Testimonies, volume 3, 263, 264.
The story of Jericho includes the warning to not trust in the perceived strength and glory of the wicked and affluent city. A “city” in Bible prophecy is a kingdom, and Achan took a Babylonian garment. A garment prophetically represents character, so in the “last days,” Achan’s hiding of the Babylonish garment represents a hidden desire to possess the character of spiritual Babylon. The character, or image of spiritual Babylon is what the United States covets when it brings together church and state.
রীহোর কাহিনিতে এই সতর্কবাণী অন্তর্ভুক্ত আছে যে, দুষ্ট ও সমৃদ্ধ নগরের আপাত শক্তি ও গৌরবের উপর নির্ভর করা উচিত নয়। বাইবেলের ভাববাণীতে একটি “নগর” একটি রাজ্যকে নির্দেশ করে, এবং আখান বাবিলীয় এক পরিচ্ছদ গ্রহণ করেছিল। ভাববাণীমূলক অর্থে পরিচ্ছদ চরিত্রকে প্রতিনিধিত্ব করে; সুতরাং “শেষ কালে” আখানের সেই বাবিলীয় পরিচ্ছদ গোপন করে রাখা আধ্যাত্মিক বাবিলের চরিত্র অধিকার করার এক গোপন আকাঙ্ক্ষার প্রতিনিধিত্ব করে। আধ্যাত্মিক বাবিলের চরিত্র, বা প্রতিমূর্তিই, যুক্তরাষ্ট্র কামনা করে যখন তা গির্জা ও রাষ্ট্রকে একত্র করে।
Confronted with the possibility of the youth of the Millerite movement being drafted into the Civil War, and recognizing the need of organization, the leaders of the movement became legally connected with the affluent nation that they were never to assimilate unto. Even the Constitution of that affluent country designed that it was never necessary for a church to be connected with the state. There were denominations that existed during the Millerite time period, that still exist today; some of those denominations have never entered into the legal relationship with the United States government, and their choice to not establish that relationship, never in any way prevented them from organizing their respective churches.
Milleri harekâtının gençlerinin İç Savaş’a alınma ihtimaliyle karşı karşıya kalındığında ve teşkilatlanma ihtiyacı da fark edildiğinde, harekâtın önderleri, aslında asla ona benzememeleri gereken o müreffeh ulusla hukuken bağ kurdular. Hatta o müreffeh ülkenin Anayasası bile, bir kilisenin devletle bağlantılı olmasının hiçbir zaman gerekli olmayacak şekilde tasarlanmıştı. Milleri döneminde mevcut olan ve bugün de hâlâ varlığını sürdüren mezhepler vardı; bu mezheplerden bazıları, Birleşik Devletler hükümetiyle hiçbir zaman hukuki bir ilişkiye girmemiştir ve böyle bir ilişki kurmamayı tercih etmeleri, kendi kiliselerini teşkilatlandırmalarını hiçbir bakımdan engellememiştir.
Long after Joshua fought the battle of Jericho, in the time of Ahab, all the warnings of Achan’s apostasy and the destruction of Jericho had been forgotten by God’s apostate people. Elijah prayed to God, requesting if necessary that God’s judgments would be exercised to bring His people to repentance. When Malachi records the final words of the Old Testament the promise is set within the context of the Lord striking the world with a curse. The curse associated with Jericho, was upon any man who would rebuild Jericho. The curse was upon any who would like Achan, desire to trust in the wealth and affluency associated with Jericho. Achan’s “sin” represents the hidden unsanctified inward desire to wear the Babylonish garment. The ‘curse’ was for the work of acting out those inward desires.
ក្រោយយូស្វេបានច្បាំងសង្គ្រាមយេរីខូជាយូរណាស់មកហើយ នៅសម័យអាហាប់ ការព្រមានទាំងអស់អំពីការបោះបង់ជំនឿរបស់អាខាន និងការបំផ្លាញយេរីខូ ត្រូវបានប្រជារាស្ត្រក្បត់ជំនឿរបស់ព្រះបំភ្លេចអស់ហើយ។ អេលីយ៉ាបានអធិស្ឋានទូលសូមព្រះ ដោយស្នើថា ប្រសិនបើចាំបាច់ សូមឲ្យការជំនុំជម្រះរបស់ព្រះត្រូវបានប្រតិបត្តិ ដើម្បីនាំរាស្ត្ររបស់ទ្រង់ឲ្យប្រែចិត្ត។ នៅពេលម៉ាឡាគីកត់ត្រាព្រះបន្ទូលចុងក្រោយនៃព្រះគម្ពីរសញ្ញាចាស់ សេចក្ដីសន្យានោះត្រូវបានដាក់នៅក្នុងបរិបទនៃព្រះអម្ចាស់វាយប្រហារពិភពលោកដោយបណ្ដាសាមួយ។ បណ្ដាសាដែលពាក់ព័ន្ធនឹងយេរីខូ គឺស្ថិតលើមនុស្សណាក៏ដោយដែលនឹងសង់យេរីខូឡើងវិញ។ បណ្ដាសានោះស្ថិតលើអ្នកណាក៏ដោយដែល ដូចជាអាខាន ប្រាថ្នាចង់ទុកចិត្តលើទ្រព្យសម្បត្តិ និងភាពសម្បូរបែបដែលពាក់ព័ន្ធនឹងយេរីខូ។ «អំពើបាប» របស់អាខាន តំណាងឲ្យបំណងប្រាថ្នាខាងក្នុងដែលលាក់កំបាំង និងមិនបានញែកបរិសុទ្ធ ដើម្បីពាក់អាវបាប៊ីឡូន។ «បណ្ដាសា» គឺសម្រាប់អំពើនៃការអនុវត្តបំណងប្រាថ្នាខាងក្នុងទាំងនោះចេញមក។
Miller’s message was the Elijah message for his time and the Civil War represented the judgments that accompany the Elijah message. In the middle of the Civil War in 1863, Millerite Adventism rebuilt Jericho, as witnessed by the details of Joshua’s curse upon any man who did so.
Ne won and Judith Miller eo ar gemennadenn Eliya evit e amzer, hag ar Brezel-Diabarzh a aroueze ar varnedigezhioù a ya gant ar gemennadenn Eliya. E kreiz ar Brezel-Diabarzh e 1863, e savas Adventouriezh Millerat Jeriko adarre, evel ma testeni ar munudoù eus mallozh Josue war forzh piv a rafe kement-se.
And Joshua adjured them at that time, saying, Cursed be the man before the Lord, that riseth up and buildeth this city Jericho: he shall lay the foundation thereof in his firstborn, and in his youngest son shall he set up the gates of it. Joshua 6:26.
At Josué urayen ida cadagidi a tiempo, a castañon, Maalaoocom an lalaqui iti sangoanan ni Jehova, a bummangon ket bangonenna daytoy a siudad a Jerico: ipundaranto dayta iti inauna a putotna, ket iti inaudi a anakna lalaki ipatakdernanto dagiti ruanganna. Josué 6:26.
The word “adjured” in the command of Joshua is both an oath and a curse. Cursed if you break Joshua’s command, and blessed if you keep the oath. The word translated as “adjured” is also translated as “seven times” in Leviticus twenty-six. The oath and curse of Moses as Daniel expresses it in chapter nine, is connected with the rebuilding of Jericho.
Yesuá n’iwu-ya jiri okwu ahụ bụ “adjured” mee ihe, ọ pụtara ma iyi ma ọbụbụ ọnụ. A ga-abụ onye a bụrụ ọnụ ma ọ bụrụ na o mebie iwu Joshua, a ga-abụkwa onye a gọziri agọzi ma ọ bụrụ na o debe iyi ahụ. Okwu a sụgharịrị dịka “adjured” ka a sụgharịrịkwa dịka “ugboro asaa” n’ime Levitikọs iri abụọ na isii. Iyi na ọbụbụ ọnụ nke Mozis, dịka Daniel siri kwupụta ya n’isi nke itoolu, jikọtara ya na iwughachi Jeriko.
Yea, all Israel have transgressed thy law, even by departing, that they might not obey thy voice; therefore the curse is poured upon us, and the oath that is written in the law of Moses the servant of God, because we have sinned against him. Daniel 9:11.
Oui, tout Israël a transgressé ta loi, et s’en est détourné pour ne pas obéir à ta voix; c’est pourquoi la malédiction s’est répandue sur nous, ainsi que le serment qui est écrit dans la loi de Moïse, serviteur de Dieu, parce que nous avons péché contre lui. Daniel 9:11.
Sister White said, “God was very particular in regard to Jericho, lest the people should be charmed with the things that the inhabitants had worshiped and their hearts be diverted from God.” God was very particular in accomplishing the destruction of Jericho and therefore He was very particular in recording the warning represented by Achan. He was careful in recording the curse associated with rebuilding Jericho and also careful in defining the divine tactics employed in bringing the walls down.
Mkazi White alisema, “Mungu alikuwa mwangalifu sana kuhusu Yeriko, asije watu wakavutiwa na vitu vile ambavyo wakazi wake walikuwa wameviabudu, na mioyo yao ikageuzwa mbali na Mungu.” Mungu alikuwa mwangalifu sana katika kuutekeleza uharibifu wa Yeriko, na kwa hiyo alikuwa pia mwangalifu sana katika kuandika onyo lililowakilishwa na Akani. Alikuwa mwangalifu katika kuandika laana iliyohusishwa na kuijenga upya Yeriko, na pia mwangalifu katika kufafanua mbinu za kimungu zilizotumiwa katika kuziangusha kuta zake.
It was most certainly Jesus, as the Captain of the Lord’s host that directed the angels to bring Jericho’s walls down, and nothing is done by accident in God’s Word, but in this instance, we have the prophetess telling us that “God was very particular in regard to Jericho.” Seven days the ark was carried around the city, and a day is a year in prophecy. That principle was recorded at the beginning of the forty years of wilderness wandering and at the end of those forty years they compassed Jericho for seven days.
Es war mit Gewissheit Jesus, als der Fürst des Heeres des HERRN, der die Engel anwies, die Mauern Jerichos niederzustürzen; und nichts geschieht im Wort Gottes zufällig. Doch in diesem Fall sagt uns die Prophetin, dass „Gott in Bezug auf Jericho sehr genau war“. Sieben Tage lang wurde die Lade um die Stadt getragen, und in der Prophetie gilt ein Tag für ein Jahr. Dieser Grundsatz wurde zu Beginn der vierzigjährigen Wüstenwanderung niedergelegt, und am Ende dieser vierzig Jahre umzogen sie Jericho sieben Tage lang.
After the number of the days in which ye searched the land, even forty days, each day for a year, shall ye bear your iniquities, even forty years, and ye shall know my breach of promise. Numbers 14:34.
Fe’uumera kra nandý peikovéva pene remiandu haguére pe yvýre, irundy pa ára, káda ára peteĩ áñorõ; peẽ pegueroýta pene rembiapo vaikuére pochy, irundy pa ary pukukue, ha peikuaáta che ñe’ẽ me’ẽ mbyaíha. Números 14:34.
Seven days the ark was carried around the city and on the seventh-day it was taken around the city “seven times.” This provides two prophetic witnesses that Jericho is associated with the “seven times” of Moses’ oath. God’s covenant people are priests, and seven priests blew seven trumpets.
Bhe ceud-là an àirc air a giùlan timcheall a’ bhaile, agus air an t-seachdamh là chaidh i a toirt timcheall a’ bhaile “seachd tursan.” Tha seo a’ toirt seachad dà fhianais fhàidheadaireil gu bheil Iericho co-cheangailte ris na “seachd tursan” de mhionnan Mhaois. Is iad sluagh coicheangail Dhè sagartan, agus shèid seachd sagartan seachd trombaidean.
Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. 1 Peter 2:5.
Mwyi na ninyi, kama mawe yaliyo hai, mnajengwa kuwa nyumba ya kiroho, ukuhani mtakatifu, ili kutoa dhabihu za kiroho zinazokubalika kwa Mungu kwa njia ya Yesu Kristo. 1 Petro 2:5.
A trumpet represents either a warning message, or a judgment or a call to a holy convocation depending on the context where it is located. In the last days a trumpet is to be blown by the watchmen, as it was blown by the Millerites in their history. The priests represent the watchmen on the walls of Zion that blow a trumpet, warning God’s people of a coming judgment, while also calling those very same people unto a holy convocation.
Le trombone représente, selon le contexte où il apparaît, soit un message d’avertissement, soit un jugement, soit un appel à une sainte convocation. Dans les derniers jours, une trompette doit être sonnée par les sentinelles, comme elle le fut par les millérites dans leur histoire. Les prêtres représentent les sentinelles sur les murailles de Sion qui sonnent de la trompette, avertissant le peuple de Dieu d’un jugement à venir, tout en appelant ce même peuple à une sainte convocation.
Blow ye the trumpet in Zion, and sound an alarm in my holy mountain: let all the inhabitants of the land tremble: for the day of the Lord cometh, for it is nigh at hand … Blow the trumpet in Zion, sanctify a fast, call a solemn assembly: Gather the people, sanctify the congregation, assemble the elders, gather the children, and those that suck the breasts: let the bridegroom go forth of his chamber, and the bride out of her closet. Let the priests, the ministers of the Lord, weep between the porch and the altar, and let them say, Spare thy people, O Lord, and give not thine heritage to reproach, that the heathen should rule over them: wherefore should they say among the people, Where is their God? Joel 2:1, 15–17.
Soufflez de la trompette en Sion, et faites retentir l’alarme sur ma montagne sainte ; que tous les habitants du pays tremblent ! Car le jour de l’Éternel vient, car il est proche… Soufflez de la trompette en Sion, sanctifiez un jeûne, convoquez une assemblée solennelle ; rassemblez le peuple, sanctifiez la congrégation, assemblez les anciens, rassemblez les enfants et ceux qui sont à la mamelle ; que l’époux sorte de sa chambre, et l’épouse de son appartement. Que les sacrificateurs, ministres de l’Éternel, pleurent entre le portique et l’autel, et qu’ils disent : Épargne ton peuple, ô Éternel, et ne livre pas ton héritage à l’opprobre, afin que les nations dominent sur lui : pourquoi dirait-on parmi les peuples : Où est leur Dieu ? Joël 2:1, 15–17.
The trumpet message is the Elijah message. All the various usages of the word “seven” in Joshua chapter six, is the same word or a related derivative of the word which is translated as “seven times” in Leviticus twenty-six. Yet the dish of fables handed out by the Laodicean theologians claim that the word translated as “seven times” in Leviticus twenty-six only represents fullness of power, or completeness or some other foolish variation of their denial that Miller was correct in applying a numerical value to the word translated as “seven times.” The priests led the people around the city seven times, not fully or completely around Jericho. The word translated as “seven times” represents a numerical value!
Mesajul trâmbiței este mesajul lui Ilie. Toate diferitele întrebuințări ale cuvântului „șapte” din capitolul șase al cărții lui Iosua sunt același cuvânt sau un derivat înrudit al cuvântului care este tradus prin „de șapte ori” în Levitic douăzeci și șase. Totuși, amestecătura de fabule servită de teologii laodiceeni susține că termenul tradus prin „de șapte ori” în Levitic douăzeci și șase reprezintă doar plinătatea puterii, sau deplinătatea, ori vreo altă variație nechibzuită a negării lor că Miller a avut dreptate când a atribuit o valoare numerică termenului tradus prin „de șapte ori”. Preoții au condus poporul în jurul cetății de șapte ori, nu în chip deplin sau complet în jurul Ierihonului. Termenul tradus prin „de șapte ori” reprezintă o valoare numerică!
At Jericho, when the people shouted, it represented the loud cry of the one hundred and forty-four thousand, who are cut out of the mountain without hands in Daniel chapter two, who strike and break in pieces the image.
A Jeriko, lorsque le peuple poussa des cris, cela représentait le grand cri des cent quarante-quatre mille, qui sont détachés de la montagne sans le secours d’aucune main, dans le chapitre deux de Daniel, et qui frappent l’image et la mettent en pièces.
And in the days of these kings shall the God of heaven set up a kingdom, which shall never be destroyed: and the kingdom shall not be left to other people, but it shall break in pieces and consume all these kingdoms, and it shall stand for ever. Forasmuch as thou sawest that the stone was cut out of the mountain without hands, and that it brake in pieces the iron, the brass, the clay, the silver, and the gold; the great God hath made known to the king what shall come to pass hereafter: and the dream is certain, and the interpretation thereof sure. Daniel 2:44, 45.
و در ایام این پادشاهان، خدای آسمانها پادشاهیای برپا خواهد کرد که هرگز نابود نخواهد شد؛ و این پادشاهی به قومی دیگر واگذار نخواهد گردید، بلکه همهٔ این پادشاهیها را خرد کرده، به پایان خواهد رسانید، و خود تا ابد پایدار خواهد ماند. از آنرو که دیدی آن سنگ بدون دخالت دستها از کوه بریده شد، و آهن و برنج و گل و نقره و طلا را خرد کرد؛ خدای عظیم بر پادشاه آشکار ساخته است که از این پس چه واقع خواهد شد؛ و خواب یقینی است، و تعبیر آن استوار. دانیال ۲:۴۴، ۴۵
God was careful to list the precious metals that were found in Jericho as gold, silver, brass and iron. Prophetically, clay represents God’s people as typified by Rahab. Jericho represents the end of all earthly kingdoms during the loud cry of the one hundred and forty-four thousand.
Gud var noga med att ange de dyrbara metaller som fanns i Jeriko som guld, silver, koppar och järn. Profetiskt representerar leran Guds folk, förebildade av Rahab. Jeriko representerar slutet på alla jordiska riken under de etthundrafyrtiofyratusendes höga rop.
But all the silver, and gold, and vessels of brass and iron, are consecrated unto the Lord: they shall come into the treasury of the Lord. Joshua 6:19.
Kasi salaka nyonso, mpe wolo, mpe bisalelo ya motako mpe ya ebende, ezali bulee mpo na Yawe: ekokɔta na ebombelo ya bomengo ya Yawe. Yosua 6:19.
Jericho represents the work of conquering the Promised Land, which typifies the work of the mighty movement of the third angel. That work includes a warning, a curse and the saving of those outside the priesthood, as represented by the harlot, Rahab.
Jericho représente l’œuvre de la conquête de la Terre promise, laquelle est la figure de l’œuvre du puissant mouvement du troisième ange. Cette œuvre comprend un avertissement, une malédiction et le salut de ceux qui sont en dehors de la sacrificature, comme le représente la prostituée Rahab.
Joshua’s prophetic “curse” was later fulfilled in the days of Ahab and Elijah. The curse against rebuilding Jericho contained the specific prediction that the man that did so, would lose his youngest son when he set up the gates of Jericho, and he would lose his oldest son when he laid the foundations thereof. In the time of Elijah, Hiel the Bethelite fulfilled that prophecy, and his youngest son died when he set up the gates and his oldest son died when he laid the foundations. The “curse” which is associated with the Elijah message was represented by the work of rebuilding Jericho.
Az „átkot”, amelyet Józsué prófétikusan kimondott, később Aháb és Illés napjaiban teljesedett be. A Jerikó újjáépítésére kimondott átok magában foglalta azt a konkrét jövendölést, hogy az a férfi, aki ezt megteszi, elveszíti legifjabb fiát, amikor felállítja Jerikó kapuit, és elveszíti elsőszülött fiát, amikor annak alapjait lerakja. Illés idejében a bételi Hiél beteljesítette ezt a próféciát: legifjabb fia meghalt, amikor felállította a kapukat, és elsőszülött fia meghalt, amikor lerakta az alapokat. Az „átok”, amely Illés üzenetéhez kapcsolódik, Jerikó újjáépítésének munkája által lett szemléltetve.
Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord: And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse. Malachi 4:5, 6.
Voici, je vous enverrai Élie, le prophète, avant que vienne le jour de l’Éternel, ce jour grand et redoutable. Et il ramènera le cœur des pères vers les enfants, et le cœur des enfants vers leurs pères, de peur que je ne vienne frapper le pays d’interdit. Malachie 4:5, 6.
The curse of Millerite history that was associated with Miller’s Elijah message was predicted by Joshua and fulfilled in the time of Elijah and Ahab.
Malediksyon listwar Millerit la, ki te asosye ak mesaj Eli Miller la, te predi pa Jozye epi li te akonpli nan tan Eli ak Akab.
In his days did Hiel the Bethelite build Jericho: he laid the foundation thereof in Abiram his firstborn, and set up the gates thereof in his youngest son Segub, according to the word of the Lord, which he spake by Joshua the son of Nun. 1 Kings 16:34.
O na ụbọchị ya ka Haịel, onye Betel, wuru Jeriko: ọ tọrọ ntọala ya n’ime Abiram, ọkpara ya, ma guzobe ọnụ ụzọ ámá ya n’ime Segub, nwa ya nke ikpeazụ, dịka okwu nke Onyenwe anyị si dị, nke O kwuru site n’aka Joshua nwa Nun. 1 Ndị Eze 16:34.
The curse of rebuilding Jericho cannot be separated from the manifestation of power that God exercised in bringing the walls of Jericho down. Sister White said, “Those whom He has specially honored with witnessing the remarkable exhibitions of His power, as did ancient Israel, and who will even then venture to disregard His express directions, will be subjects of His wrath.” The Millerites had just participated in the manifestation of God’s power that climaxed with the Midnight Cry, yet they rejected Moses’ oath of the seven times which Daniel also identifies as the curse of Moses.
حکمِ لعنتِ بازسازیِ اَریحا را نمیتوان از ظهورِ قدرتی که خدا در فروریختنِ حصارهای اَریحا به کار برد، جدا ساخت. خواهر وایت گفت: «آنان که او بهطور ویژه سرافراز ساخته است تا نمایشهای شگفتِ قدرتِ او را مشاهده کنند، چنانکه اسرائیلِ قدیم مشاهده کرد، و با این همه باز هم جسارت ورزند که رهنمودهای صریحِ او را نادیده گیرند، موضوعِ غضبِ او خواهند بود.» میلریها بهتازگی در ظهورِ قدرتِ خدا که با فریادِ نیمهشب به اوج رسید مشارکت کرده بودند، با این حال، سوگندِ موسی دربارهٔ هفت زمان را که دانیال نیز آن را بهعنوان لعنتِ موسی مشخص میسازد، رد کردند.
Names are a symbol of character in God’s Word, and the name of the man who rebuilt Jericho, along with the names of his oldest and youngest son are very informative. Hiel means the living God of strength and suggests that Hiel was a follower of the living God. The fact that he is identified as a Bethelite identifies him with the church. Abiram, his firstborn means the father of height, in terms of being exalted and lifted up. His youngest son Segub means lofty and to exalt and lift up. All three names represent elements of God’s character, but in the context of the prophecy which they fulfilled, they represent a man who was lifting up and exalting himself above the Almighty God who had brought Jericho down. A “gate” in prophecy represents a church.
Namme is in God se Woord ’n simbool van karakter, en die naam van die man wat Jerigo herbou het, saam met die name van sy oudste en jongste seun, is baie veelseggend. Hiël beteken die lewende God van krag en dui daarop dat Hiël ’n volgeling van die lewende God was. Die feit dat hy as ’n Betheliet geïdentifiseer word, vereenselwig hom met die kerk. Abiram, sy eersgeborene, beteken die vader van hoogte, in die sin van verhoog en opgehef wees. Sy jongste seun, Segub, beteken verhewe en om te verhoog en op te hef. Al drie name verteenwoordig elemente van God se karakter, maar in die konteks van die profesie wat hulle vervul het, verteenwoordig hulle ’n man wat homself bo die Almagtige God verhef en verhoog het, die God wat Jerigo neergewerp het. ’n “Poort” verteenwoordig in profesie ’n kerk.
“To the humble, believing soul, the house of God on earth is the gate of heaven. The song of praise, the prayer, the words spoken by Christ’s representatives, are God’s appointed agencies to prepare a people for the church above, for that loftier worship into which there can enter nothing that defileth.” Testimonies, volume 5, 491.
« Kwa roho mnyenyekevu, iaminiyo, nyumba ya Mungu hapa duniani ni lango la mbinguni. Wimbo wa sifa, sala, na maneno yanayonenwa na wawakilishi wa Kristo, ni vyombo vilivyowekwa na Mungu kwa kuwaandaa watu kwa ajili ya kanisa lililo juu, kwa ajili ya ibada ile iliyo tukufu zaidi, ambamo hakiwezi kuingia cho chote kinachotia unajisi. » Testimonies, juzuu ya 5, 491.
The beginning of the work to start a church began in 1860, as testified to by Adventist historians such as Arthur White, Ellen White’s grandson.
Qalong ea mosebetsi oa ho qala kereke e qalile ka 1860, joalokaha ho pakiloe ke bo-rahistori ba Maadventista ba kang Arthur White, setloholo sa Ellen White.
“While Ellen White had written and published at some length on the need of order in managing the work of the church (see Early Writings, 97–104), and while James White had kept this need before the believers in addresses and Review articles, the church was slow to move. What had been presented in general terms, was well received, but when it came to translating this with something constructive there was resistance and opposition. James White’s brief articles in February aroused not a few from complacency, and now a great deal was being said.
“Wakati Ellen White alikuwa ameandika na kuchapisha kwa upana kiasi fulani juu ya hitaji la utaratibu katika kuendesha kazi ya kanisa (tazama Early Writings, 97–104), na wakati James White alikuwa ameendelea kuweka hitaji hili mbele ya waumini katika hotuba na makala za Review, kanisa lilikuwa polepole kusonga mbele. Yale yaliyokuwa yamewasilishwa kwa maneno ya jumla yalipokelewa vyema, lakini ilipofika katika kuyatafsiri hayo kwa namna yenye kujenga, kulikuwa na upinzani na uhasama. Makala mafupi ya James White mwezi Februari yaliwaamsha si wachache kutoka katika hali ya kuridhika, na sasa mengi sana yalikuwa yakisemwa.”
“J. N. Loughborough, working with White in Michigan, was the first to respond. His words were in the affirmative, but on the defensive:
«J. N. Loughborough, travaillant avec White dans le Michigan, fut le premier à répondre. Ses paroles étaient affirmatives, mais sur la défensive :»
“‘Says one, if you organize so as to hold property by law, you will be a part of Babylon. No; I understand there is quite a difference between our being in a position that we can protect our property by law and using the law to protect and enforce our religious views. If it is wrong to protect church property, why is not wrong for individuals to hold any property legally?—Review and Herald, March 8, 1860.’
« Quelqu’un dit : si vous vous organisez de manière à posséder des biens selon la loi, vous ferez partie de Babylone. Non ; je comprends qu’il y a une très grande différence entre le fait d’être dans une situation où nous pouvons protéger nos biens par la loi et le fait d’utiliser la loi pour protéger et imposer nos vues religieuses. S’il est mauvais de protéger les biens de l’Église, pourquoi ne serait-il pas mauvais aussi pour des particuliers de posséder légalement quelque bien que ce soit ? — Review and Herald, 8 mars 1860. »
“James White had closed his statement in the Review, laying the matter of the need of organization of the publishing interests before the church with the words ‘If any object to our suggestions, will they please write out a plan on which we as a people can act?’—Ibid., February 23, 1860. The first minister laboring out in the field to respond was R. F. Cottrell, a stalwart corresponding editor of the Review. His immediate reaction was decidedly negative:
«James White avait conclu sa déclaration dans la Review, soumettant à l’Église la question de la nécessité d’une organisation des œuvres de publication, par ces paroles : “Si quelqu’un s’oppose à nos suggestions, voudra-t-il bien rédiger un plan selon lequel nous pourrons agir en tant que peuple ?” — Ibid., 23 février 1860. Le premier ministre travaillant sur le terrain à répondre fut R. F. Cottrell, vigoureux rédacteur correspondant de la Review. Sa réaction immédiate fut résolument négative : »
“‘Brother White has asked the brethren to speak in relation to his proposition to secure the property of the church. I do not know precisely what measure he intends in this suggestion, but understand it is to get incorporated as a religious body according to law. For myself, I think it would be wrong to ‘make us a name,’ since that lies at the foundation of Babylon. I do not think God would approve of it.—Ibid., March 22, 1860.” Arthur White, Ellen G. White, volume 1, 420, 421.
«Брат Уайт попросил братьев высказаться относительно его предложения обеспечить церковную собственность. Я не знаю в точности, какую именно меру он имеет в виду в этом предложении, но понимаю, что речь идёт о том, чтобы по закону оформить нас как религиозное объединение. Что касается меня, я считаю, что было бы неправильно “сделать нам имя”, поскольку именно это лежит в основании Вавилона. Я не думаю, что Бог одобрил бы это.—Ibid., March 22, 1860». Arthur White, Ellen G. White, volume 1, 420, 421.
James White began his effort to become a church in 1860, and a church is represented by a “gate”. Ellen White says this about the year 1860.
James White fit dixwazîya xwe ya ji bo bûna dêrê di sala 1860-an de dest pê kir, û dêr bi “dergeh”ê tê nîşandan. Ellen White di derbarê sala 1860-an de ev dibêje.
“In 1860 death stepped over our threshold, and broke the youngest branch of our family tree. Little Herbert, born September 20, 1860, died December 14 of the same year.” Testimonies, volume 1, 103.
«У 1860 році смерть переступила наш поріг і зламала наймолодшу гілку нашого родинного дерева. Маленький Герберт, народжений 20 вересня 1860 року, помер 14 грудня того ж року». Testimonies, том 1, 103.
In 1863, the Whites also lost their eldest son. After playing and becoming overheated, he went into the room where the cloth charts were prepared and took a nap upon some damp cloths that were used in preparation of the charts. The 1843 and 1850 charts represent the foundations of the Millerite movement. The chart produced in 1863, represent a rejection of the “seven times” of Leviticus twenty-six as previously represented upon the two tables of Habakkuk. It presents a counterfeit foundational message.
१८६३ मध्ये व्हाइट दांपत्याने त्यांचा ज्येष्ठ पुत्रही गमावला. खेळून शरीर अतितप्त झाल्यानंतर तो त्या खोलीत गेला, जिथे कापडी तक्ते तयार केले जात होते, आणि तक्त्यांच्या तयारीसाठी वापरल्या जाणाऱ्या काही ओलसर कापडांवर झोपला. १८४३ आणि १८५० चे तक्ते मिलेराइट चळवळीच्या पायाभूत तत्त्वांचे प्रतिनिधित्व करतात. १८६३ मध्ये तयार केलेला तक्ता, हबक्कूकच्या दोन पाट्यांवर पूर्वी दर्शविल्याप्रमाणे लेवीयव्यवस्था सव्वीस मधील “सात वेळा” यांचा नकार दर्शवितो. तो एक बनावट पायाभूत संदेश सादर करतो.
“When on Friday, November 27, [1863] the parents reached Topsham, they found their three sons and Adelia waiting for them at the depot. They were all apparently in good health, except for Henry, who had a cold. But the next Tuesday, December 1, Henry was very ill with pneumonia. Years later Willie, his youngest brother, reconstructed the story:
«Երբ ուրբաթ օրը՝ նոյեմբերի 27-ին, [1863] ծնողները հասան Թոփշեմ, կայարանում գտան իրենց երեք որդիներին և Ադելիային՝ իրենց սպասելիս։ Բոլորը, ըստ երևույթին, լավ առողջության մեջ էին, բացի Հենրիից, որը մրսած էր։ Բայց հաջորդ երեքշաբթի՝ դեկտեմբերի 1-ին, Հենրին թոքաբորբով ծանր հիվանդացավ։ Տարիներ անց նրա կրտսեր եղբայրը՝ Ուիլլին, վերակազմեց պատմությունը.»
‘During the absence of their parents, Henry and Edson, under the supervision of Brother Howland, were busily engaged in mounting the charts on cloth, ready for sale. They worked in a rented store building about a block from the Howland home. At length they had a respite for a few days while they were waiting for charts to be sent from Boston. . . . Returning from a long tramp by the river, he [Henry] thoughtlessly lay down and slept on a few damp cloths used in backing the paper charts. A chilly wind was blowing in from an open window. This indiscretion resulted in a severe cold.’” Arthur White, Ellen G. White, volume 2, 70.
“उनके माता-पिता की अनुपस्थिति के दौरान, हेनरी और एडसन, भाई होवलैंड की निगरानी में, चार्टों को कपड़े पर चढ़ाने के कार्य में बड़ी लगन से लगे हुए थे, ताकि वे विक्रय के लिए तैयार हो जाएँ। वे होवलैंड परिवार के घर से लगभग एक ब्लॉक की दूरी पर स्थित एक किराए की दुकान-भवन में काम करते थे। अंततः उन्हें कुछ दिनों का विराम मिला, जब वे बोस्टन से चार्ट भेजे जाने की प्रतीक्षा कर रहे थे.... नदी के किनारे लंबी पैदल यात्रा से लौटकर, उसने [हेनरी ने] असावधानीवश कागज़ी चार्टों के पीछे लगाने के लिए प्रयुक्त कुछ नम कपड़ों पर लेटकर नींद ले ली। एक खुली खिड़की से ठंडी हवा भीतर आ रही थी। इस अविवेक का परिणाम यह हुआ कि उसे भयंकर जुकाम हो गया।” आर्थर व्हाइट, Ellen G. White, खंड 2, 70।
In 1863, the Millerite movement ended with the formation of a church and the rejection of the foundational truths represented upon the two tables of Habakkuk. The primary leader, as typified by Hiel the Bethelite had begun the work of setting up the gates in 1860 and lost his youngest son for doing so. In 1863, the counterfeit charts became the resting place where Hiel’s oldest son took a nap. He caught a chill and died the same year. His death was directly connected to sleeping on the charts that were then being produced. But the chart that was being produced in 1863, was the counterfeit of the foundation that Elijah, represented by Miller had raised up.
Mu 1863, umuryango w’Abamilerite warangiye no gushingwa kw’itorero hamwe no kwangwa kw’ukuri kw’ishingiro kwari kugereranywa ku bisate bibiri bya Habakkuk. Umuyobozi mukuru, nk’uko yashushanywaga na Hiyeli w’i Beteli, yari yaratangiye umurimo wo gushyiraho amarembo mu 1860, kandi azize kubikora atakaza umuhungu we muto. Mu 1863, ibishushanyo by’impimbano byabaye ahantu ho kuruhukira aho umuhungu mukuru wa Hiyeli yafatiye agatotsi. Yafashwe n’ubukonje maze apfa muri uwo mwaka nyine. Urupfu rwe rwari rufitanye isano itaziguye no gusinzira kuri ibyo bishushanyo byari biri gukorwa icyo gihe. Ariko igishushanyo cyari kiri gukorwa mu 1863 cyari impimbano y’ishingiro Eliya, washushanywaga na Miller, yari yarubatse.
The command of Joshua against rebuilding Jericho, was expressed with the word “adjure.” It represents an oath and a curse, and is the same word translated as “seven times” in Leviticus twenty-six. It is the curse that accompanies the Elijah message, and that curse was accomplished in 1860 and 1863 as Millerite Adventism rebuilt Jericho with the formation of a legal church and the rejection of Miller’s stone of stumbling. Hiel was a Bethelite, thus prophetically emphasizing the work of Hiel in rebuilding Jericho, as the work of building a church.
له يشوع على إعادة بناء أريحا قد عُبِّر عنه بكلمة «استحلف». وهي تفيد قَسَمًا ولَعنةً، وهي عين الكلمة المترجمة «سبع مرّات» في سفر اللاويين الإصحاح السادس والعشرين. وهي اللعنة التي تصاحب رسالة إيليا، وقد تمّت تلك اللعنة في عامَي 1860 و1863 إذ أعادت الأدفنتية الميلرية بناء أريحا بتأسيس كنيسة قانونية وبرفض حجر العثرة الخاصّ بميلر. وكان حيئيل من بيت إيل، وبذلك يُشدِّد نبويًّا على أن عمل حيئيل في إعادة بناء أريحا هو عمل بناء كنيسة.
The “curse” of Joshua was proclaimed in conjunction with the story of the battle of Jericho, a battle that cannot be told without repeatedly identifying “seven times.”
“لوﯙ ߫ ߖ߭ߛ߭ߊ” ߞߊ߬ ߕߐ߬ߜߍ߫ ߟߊ߫ ߖߐ߬ߞߏ߬ ߣߌ߫ ߖߍ߬ߘߍ߬ ߝߋߎ߬ ߖߍߙߋ߫ ߞߏ߬ߙߌ߬ߝߍ߬ ߞߊ߲߬ ߠߎ߬ ߡߍ߲ ߸ ߞߍ߫ ߞߏ߬ ߞߊ߬ ߖߐ߬ߞߏ߬ ߟߊ߫ ߕߍߕߐ߫ ߖߏ߬ߞߏ߬ ߟߋ߬ ߟߊ߫ ߡߊ߲ ߛߐ߲ߞߐ߲߫ ߘߌ߫ “ߛߊ߬ߕߐ߲߬ߓߊ ߘߐ߲߫” ߞߏ߬ ߕߎ߬ߡߊ ߘߌ߫ ߕߊ߯ ߞߊ߲߬ ߠߋ߬ ߟߊ߫።
In 1863, the message or “oath” of Moses, as presented by Elijah, and represented by William Miller produced a “curse.” Both the message of Moses and the work of Elijah were rejected. Elijah returned in 1989, but was not reconnected with Moses until post September 11, 2001. That information is yet to be defended, but it is air tight.
Anno 1863, nuntius seu “iuramentum” Moysis, prout ab Elia exhibitum et a Gulielmo Miller repraesentatum, “maledictionem” produxit. Tum nuntius Moysis tum opus Eliae reiecta sunt. Elias anno 1989 rediit, sed cum Moyse non iterum coniunctus est nisi post diem XI Septembris 2001. Illa notitia adhuc defendenda est, sed omnino inexpugnabilis est.
“Unsanctified ministers are arraying themselves against God. They are praising Christ and the God of this world in the same breath. While professedly they receive Christ, they embrace Barabbas, and by their actions say, ‘Not this Man, but Barabbas.’ Let all who read these lines, take heed. Satan has made his boast of what he can do. He thinks to dissolve the unity which Christ prayed might exist in His church. He says, ‘I will go forth and be a lying spirit to deceive those that I can, to criticize, and condemn, and falsify.’ Let the son of deceit and false witness be entertained by a church that has had great light, great evidence, and that church will discard the message the Lord has sent, and receive the most unreasonable assertions and false suppositions and false theories. Satan laughs at their folly, for he knows what truth is.
“မသန့်ရှင်းသေးသော အမှုတော်ဆောင်များသည် ဘုရားသခင်ကို ဆန့်ကျင်လျက် မိမိတို့ကိုယ်ကို စီတန်းထားကြသည်။ သူတို့သည် တစ်ရှိုက်တည်း၌ ခရစ်တော်နှင့် ဤလောက၏ဘုရားကို ချီးမွမ်းနေကြသည်။ အပြင်ပန်းအားဖြင့် ခရစ်တော်ကို လက်ခံကြသည်ဟု ဝန်ခံသော်လည်း၊ သူတို့သည် ဘာရာဗ္ဗကို ဖက်တွယ်လက်ခံကြပြီး၊ မိမိတို့၏ လုပ်ရပ်များအားဖြင့် ‘ဤသူကို မဟုတ်၊ ဘာရာဗ္ဗကို’ ဟု ဆိုကြသည်။ ဤစာကြောင်းများကို ဖတ်ရှုသူအပေါင်းတို့သည် သတိပြုကြပါစေ။ စာတန်သည် မိမိ ပြုနိုင်သမျှအရာအတွက် ဝါကြွားပြီးဖြစ်သည်။ သူသည် ခရစ်တော်က မိမိ၏ အသင်းတော်အတွင်း တည်ရှိစေလို၍ ဆုတောင်းခဲ့သော ညီညွတ်ခြင်းကို ပြိုကွဲစေရန် စိတ်ကူးထားသည်။ သူက ‘ငါ ထွက်သွားမည်၊ ငါ လှည့်ဖြားနိုင်သမျှသောသူတို့ကို လှည့်ဖြားရန်၊ အပြစ်ရှာရန်၊ ရှုတ်ချရန်၊ အမှန်ကို မမှန်အောင် ပြောရန် မုသာဝိညာဉ်အဖြစ် သွားမည်’ ဟု ဆိုသည်။ အလင်းကြီးမားစွာ ရရှိထားသော၊ အထောက်အထားကြီးမားစွာ ရရှိထားသော အသင်းတော်တစ်ရပ်က လှည့်စားမှုနှင့် မုသာသက်သေခံခြင်း၏ သားကို လက်ခံထားမည်ဆိုလျှင်၊ ထိုအသင်းတော်သည် ထာဝရဘုရား ပေးပို့တော်မူသော သတင်းစကားကို ပယ်ချမည်ဖြစ်ပြီး၊ အလွန်အကျွံ အကြောင်းမဲ့သော ဆိုချက်များ၊ မှားယွင်းသော ယူဆချက်များနှင့် မှားယွင်းသော သီအိုရီများကို လက်ခံမည်ဖြစ်သည်။ စာတန်သည် သူတို့၏ မိုက်မဲခြင်းကို ရယ်မောလျက်ရှိ၏၊ အကြောင်းမူကား သူသည် အမှန်တရားသည် အဘယ်အရာဖြစ်သည်ကို သိသောကြောင့်ဖြစ်သည်။”
“Many will stand in our pulpits with the torch of false prophecy in their hands, kindled from the hellish torch of Satan. If doubts and unbelief are cherished, the faithful ministers will be removed from the people who think they know so much. ‘If thou hadst known,’ said Christ, ‘even thou, at least in this thy day, the things which belong unto thy peace! but now they are hid from thine eyes.’
« Beaucoup se tiendront dans nos chaires, ayant en leurs mains le flambeau de la fausse prophétie, allumé au flambeau infernal de Satan. Si l’on entretient le doute et l’incrédulité, les ministres fidèles seront ôtés du milieu du peuple qui pense en savoir tant. “Si toi aussi, au moins en ce jour qui t’est donné, tu connaissais les choses qui appartiennent à ta paix !” dit Christ. “Mais maintenant elles sont cachées à tes yeux.” »
“Nevertheless, the foundation of God standeth sure. The Lord knoweth them that are His. The sanctified minister must have no guile in his mouth. He must be open as the day, free from every taint of evil. A sanctified ministry and press will be a power in flashing the light of truth on this untoward generation. Light, brethren, more light we need. Blow the trumpet in Zion; sound an alarm in the holy mountain. Gather the host of the Lord, with sanctified hearts, to hear what the Lord will say unto His people; for He has increased light for all who will hear. Let them be armed and equipped, and come up to the battle—to the help of the Lord against the mighty. God Himself will work for Israel. Every lying tongue will be silenced. Angels’ hands will overthrow the deceptive schemes that are being formed. The bulwarks of Satan will never triumph. Victory will attend the third angel’s message. As the Captain of the Lord’s host tore down the walls of Jericho, so will the Lord’s commandment-keeping people triumph, and all opposing elements be defeated. Let no soul complain of the servants of God who have come to them with a heaven-sent message. Do not any longer pick flaws in them, saying, ‘They are too positive; they talk too strongly.’ They may talk strongly; but is it not needed? God will make the ears of the hearers tingle if they will not heed His voice or His message. He will denounce those who resist the word of God.
"Ti i pavarur qëndron themeli i Perëndisë. Zoti i njeh ata që janë të Tij. Shërbëtori i shenjtëruar nuk duhet të ketë mashtrim në gojën e tij. Ai duhet të jetë i hapur si dita, i lirë nga çdo njollë e së keqes. Një shërbesë dhe një shtyp i shenjtëruar do të jenë një fuqi për të përhapur dritën e së vërtetës mbi këtë brez të shtrembër. Dritë, vëllezër, më shumë dritë na duhet. Bini borisë në Sion; jepni kushtrimin në malin e shenjtë. Mblidhni ushtrinë e Zotit, me zemra të shenjtëruara, që të dëgjojë se çfarë do t’i thotë Zoti popullit të Tij; sepse Ai ka shtuar dritë për të gjithë ata që do të dëgjojnë. Le të armatosen e të pajisen, dhe le të dalin në betejë—në ndihmë të Zotit kundër të fuqishmëve. Vetë Perëndia do të veprojë për Izraelin. Çdo gjuhë gënjeshtare do të heshtet. Duart e engjëjve do t’i rrëzojnë skemat mashtruese që po ngrihen. Mbrojtëset e Satanit nuk do të triumfojnë kurrë. Fitorja do ta shoqërojë mesazhin e engjëllit të tretë. Ashtu si Kapiteni i ushtrisë së Zotit i shembi muret e Jerikos, kështu populli i Zotit, që mban urdhërimet e Tij, do të triumfojë, dhe të gjitha forcat kundërshtuese do të mposhten. Asnjë shpirt të mos ankohet kundër shërbëtorëve të Perëndisë që kanë ardhur te ata me një mesazh të dërguar nga qielli. Mos u kapni më pas të metave të tyre, duke thënë: 'Janë tepër kategorikë; flasin tepër ashpër.' Ata mund të flasin me forcë; por a nuk nevojitet kjo? Perëndia do t’u bëjë të ushtojnë veshët dëgjuesve, nëse ata nuk do t’ia vënë veshin zërit të Tij ose mesazhit të Tij. Ai do t’i dënojë ata që i kundërvihen fjalës së Perëndisë."
“Satan has laid every measure possible that nothing shall come among us as a people to reprove and rebuke us, and exhort us to put away our errors. But there is a people who will bear the ark of God. Some will go out from among us who will bear the ark no longer. But these cannot make walls to obstruct the truth; for it will go onward and upward to the end. In the past God has raised up men, and He still has men of opportunity waiting, prepared to do His bidding—men who will go through restrictions which are only as walls daubed with untempered mortar. When God puts His Spirit upon men, they will work. They will proclaim the word of the Lord; they will lift up their voice like a trumpet. The truth will not be diminished or lose its power in their hands. They will show the people their transgressions, and the house of Jacob their sins.” Testimonies to Ministers, 409–411.
«Սատանան գործի է դրել ամեն հնարավոր միջոց, որպեսզի մեր՝ որպես ժողովրդի, մեջ ոչինչ չգա, որ մեզ հանդիմանի ու սաստի, և հորդորի մեզ մի կողմ դնել մեր սխալները։ Բայց կա մի ժողովուրդ, որ պիտի կրի Աստծո տապանը։ Ոմանք պիտի դուրս գան մեր միջից, որոնք այլևս չեն կրի տապանը։ Սակայն սրանք չեն կարող պարիսպներ կանգնեցնել՝ ճշմարտությունը խափանելու համար. քանզի այն պիտի ընթանա առաջ և վեր՝ մինչև վերջ։ Անցյալում Աստված մարդկանց է բարձրացրել, և այժմ էլ Նա ունի առիթի մարդիկ, որոնք սպասում են, պատրաստ՝ կատարելու Նրա կամքը,— մարդիկ, որոնք պիտի անցնեն սահմանափակումների միջով, որոնք ոչ այլ ինչ են, քան անխառն շաղախով ծեփված պատեր։ Երբ Աստված Իր Հոգին դնի մարդկանց վրա, նրանք պիտի գործեն։ Նրանք պիտի հռչակեն Տիրոջ խոսքը, պիտի բարձրացնեն իրենց ձայնը շեփորի պես։ Ճշմարտությունը նրանց ձեռքերում չի նվազի և չի կորցնի իր զորությունը։ Նրանք պիտի ցույց տան ժողովրդին նրանց հանցանքները, և Հակոբի տանը՝ նրանց մեղքերը»։ Testimonies to Ministers, 409–411.